"Under this head, of language, may be mentioned, though not with strict grammatical accuracy, two standing characteristics of the Professor's style,—at least as rendered into English: First, the composition of words, such as 'snow-and-rosebloom maiden:' an attractive damsel doubtless in Germany, but, with all her charms, somewhat uncouth here. 'Life-vision' is another example; and many more might be found. To say nothing of the innumerable cases in which the words are only intelligible as a compound term, though not distinguished by hyphens. Of course the composition of words is sometimes allowable even in English: but the habit of dealing with German seems to have produced, in the pages before us, a prodigious superabundance of this form of expression; which gives harshness and strangeness, where the matter would at all events have been surprising enough. Secondly, I object, with the same qualification, to the frequent use of inversion; which generally appears as a transposition of the two members of a clause, in a way which would not have been practiced in conversation. It certainly gives emphasis and force, and often serves to point the meaning. But a style may be fatiguing and faulty precisely by being too emphatic, forcible and pointed; and so straining the attention to find its meaning, or the admiration to appreciate its beauty.
"Another class of considerations connects itself with the heightened and plethoric fulness of the style: its accumulation and contrast of imagery; its occasional jerking and almost spasmodic violence;—and above all, the painful subjective excitement, which seems the element and groundwork even of every description of Nature; often taking the shape of sarcasm or broad jest, but never subsiding into calm. There is also a point which I should think worth attending to, were I planning any similar book: I mean the importance, in a work of imagination, of not too much disturbing in the reader's mind the balance of the New and Old. The former addresses itself to his active, the latter to his passive faculty; and these are mutually dependent, and must coexist in certain proportion, if you wish to combine his sympathy and progressive exertion with willingness and ease of attention. This should be taken into account in forming a style; for of course it cannot be consciously thought of in composing each sentence.
"But chiefly it seems important in determining the plan of a work. If the tone of feeling, the line of speculation are out of the common way, and sure to present some difficulty to the average reader, then it would probably be desirable to select, for the circumstances, drapery and accessories of all kinds, those most familiar, or at least most attractive. A fable of the homeliest purport, and commonest every-day application, derives an interest and charm from its turning on the characters and acts of gods and genii, lions and foxes, Arabs and Affghauns. On the contrary, for philosophic inquiry and truths of awful preciousness, I would select as my personages and interlocutors beings with whose language and 'whereabouts' my readers would be familiar. Thus did Plato in his Dialogues, Christ in his Parables. Therefore it seems doubtful whether it was judicious to make a German Professor the hero of Sartor. Berkeley began his Siris with tar-water; but what can English readers be expected to make of Gukguk by way of prelibation to your nectar and tokay? The circumstances and details do not flash with living reality on the minds of your readers, but, on the contrary, themselves require some of that attention and minute speculation, the whole original stock of which, in the minds of most of them, would not be too much to enable them to follow your views of Man and Nature. In short, there is not a sufficient basis of the common to justify the amount of peculiarity in the work. In a book of science, these considerations would of course be inapplicable; but then the whole shape and coloring of the book must be altered to make it such; and a man who wishes merely to get at the philosophical result, or summary of the whole, will regard the details and illustrations as so much unprofitable surplusage.
"The sense of strangeness is also awakened by the marvellous combinations, in which the work abounds to a degree that the common reader must find perfectly bewildering. This can hardly, however, be treated as a consequence of the style; for the style in this respect coheres with, and springs from, the whole turn and tendency of thought. The noblest images are objects of a humorous smile, in a mind which sees itself above all Nature and throned in the arms of an Almighty Necessity; while the meanest have a dignity, inasmuch as they are trivial symbols of the same one life to which the great whole belongs. And hence, as I divine, the startling whirl of incongruous juxtaposition, which of a truth must to many readers seem as amazing as if the Pythia on the tripod should have struck up a drinking-song, or Thersites had caught the prophetic strain of Cassandra.
"All this, of course, appears to me true and relevant; but I cannot help feeling that it is, after all, but a poor piece of quackery to comment on a multitude of phenomena without adverting to the principle which lies at the root, and gives the true meaning to them all. Now this principle I seem to myself to find in the state of mind which is attributed to Teufelsdrockh; in his state of mind, I say, not in his opinions, though these are, in him as in all men, most important,—being one of the best indices to his state of mind. Now what distinguishes him, not merely from the greatest and best men who have been on earth for eighteen hundred years, but from the whole body of those who have been working forwards towards the good, and have been the salt and light of the world, is this: That he does not believe in a God. Do not be indignant, I am blaming no one;—but if I write my thoughts, I must write them honestly.
"Teufelsdrockh does not belong to the herd of sensual and thoughtless men; because he does perceive in all Existence a unity of power; because he does believe that this is a real power external to him and dominant to a certain extent over him, and does not think that he is himself a shadow in a world of shadows. He had a deep feeling of the beautiful, the good and the true; and a faith in their final victory.
"At the same time, how evident is the strong inward unrest, the Titanic heaving of mountain on mountain; the storm-like rushing over land and sea in search of peace. He writhes and roars under his consciousness of the difference in himself between the possible and the actual, the hoped-for and the existent. He feels that duty is the highest law of his own being; and knowing how it bids the waves be stilled into an icy fixedness and grandeur, he trusts (but with a boundless inward misgiving) that there is a principle of order which will reduce all confusion to shape and clearness. But wanting peace himself, his fierce dissatisfaction fixes on all that is weak, corrupt and imperfect around him; and instead of a calm and steady co-operation with all those who are endeavoring to apply the highest ideas as remedies for the worst evils, he holds himself aloof in savage isolation; and cherishes (though he dare not own) a stern joy at the prospect of that Catastrophe which is to turn loose again the elements of man's social life, and give for a time the victory to evil;—in hopes that each new convulsion of the world must bring us nearer to the ultimate restoration of all things; fancying that each may be the last. Wanting the calm and cheerful reliance, which would be the spring of active exertion, he flatters his own distemper by persuading himself that his own age and generation are peculiarly feeble and decayed; and would even perhaps be willing to exchange the restless immaturity of our self-consciousness, and the promise of its long throe-pangs, for the unawakened undoubting simplicity of the world's childhood; of the times in which there was all the evil and horror of our day, only with the difference that conscience had not arisen to try and condemn it. In these longings, if they are Teufelsdrockh's, he seems to forget that, could we go back five thousand years, we should only have the prospect of travelling them again, and arriving at last at the same point at which we stand now.
"Something of this state of mind I may say that I understand; for I have myself experienced it. And the root of the matter appears to me: A want of sympathy with the great body of those who are now endeavoring to guide and help onward their fellow-men. And in what is this alienation grounded? It is, as I believe, simply in the difference on that point: viz. the clear, deep, habitual recognition of a one Living Personal God, essentially good, wise, true and holy, the Author of all that exists; and a reunion with whom is the only end of all rational beings. This belief... [There follow now several pages on "Personal God," and other abstruse or indeed properly unspeakable matters; these, and a general Postscript of qualifying purport, I will suppress; extracting only the following fractions, as luminous or slightly significant to us:]
"Now see the difference of Teufelsdrockh's feelings. At the end of book iii. chap. 8, I find these words: 'But whence? O Heaven, whither? Sense knows not; Faith knows not; only that it is through mystery to mystery, from God to God.
'We are such stuff As dreams are made of, and our little life
Is rounded with a sleep.'